The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Seede ndóorug Yeroboam ci ñàkk jëfandikoo mooy itam jaar-jaaru Israayil bu yàgg ba mu xàjjaloo ñaari réew. Nguur gu bëj-gànnaar gi, gu ñu dajale ci fukki xeet, dañu ko doon wax Israayil, walla yenn saa Efrayim; te nguur gu bëj-saalum gi, dañu ko doon wax Yuda. Ci jamonoy Ezekiyel, nguur gi dafa nekkoon ba noppi ñaari nguur di ay at yu bare, te ci saar fanweeri-ñett, Ezekiyel jot na ci ab waxu Yonent buy wone ne ñaari nguur yooyu dinañu dellu nekk benn réew. Waxu yonent woowu am na yoonu matal ci njàlbéen jaar-jaaru rab wu suuf wi (Etazini), te dina mat ba mu mujj ci mujjug Etazini, ndaxte Yeesu dafa mas a wone mujjug benn mbir ak njàlbéenu benn mbir.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Bunt bu Jeroboaam ba Israayel daan ñaari nguur, mooy firndeel bunt bu amoon ci tambaliinu Etazini, te itam ci mujjug Etazini. Bunt bi ci tambali ak ci mujju Etazini boole na booloo ñaari nguur. Peeñu 18, ni ko bind yi Sister White di ko jëfandikoo yoon wu bari ci waxtaan yii, dafay tegtal ñaari woote ci kilifa yi. Ñaari réew yi ñuy boole ci waxtu jafe-jafe yoonu Dibéeri bi, mooy téeméer ak ñeent-fukk ak ñeent-junñi, ak moroom gàttal Yàlla yi des ci Babilon.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Ñaari xeeti réew yi ñu boole woon ci jaar-jaaru Millerite mooy Yuda ak Efrayim. Ñu boole leen bi mer gu kenn-ku-nekk ci ñaari nguur yi, ku nekk ci boppam, jeexee ci 1798 te gannaaw ga ci 1844. Kàddug “te itam” bi nekk ci Sëfëri Ezekiel, saptaar fanweeri juróom-ñaar, may na nu nu wóor ne jëfandikoo bii mooy bu baax. Kàddug “te itam” mooy tekki ne warees na teg yégle gi topp “te itam” kaw yégle gi jiitu kàddug “te itam.”
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Kàddug Boroom bi dikkat ci man ne ma: “Yow doom nit ki, jëlal benn bant, nga bind ci ne: ‘Ngir Yuda ak ngir doom Israayil yi ànd ak moom.’ Gannaaw loolu, jëlal beneen bant, nga bind ci ne: ‘Ngir Yuusufa, bant-u Efrayim, ak ngir kër gu yépp gu Israayil yi ànd ak moom.’ Te booleel leen, benn ak beneen, ba mu nekk benn bant; te dinañu nekk benn ci sa loxo.” Esekiyel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Esekiyel dafay jëfandikook yégleb “dégg,” bi muy wax nekk yoonu waxu yonent yi di delloo baat te yokk njàngatam. War na Esekiyel jël ñaari bant, benn bu Yuda ak benn bu Efrayim, te jël waxu yonent wi ñu misaale ak ñaari bant yooyu, teg ko ci kaw waxu yonent wi jiitu woon. Misaalu yonent wi jiitu woon tàmbalee na ca aaya bu njëkk ba, ba ñu yóbbu Esekiyel ca benn xuruwaay bu fees ak yax yu wow te dee.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Loxo Boroom bi nekk ci man, te mu yóbbu ma génne ci Xelmu Boroom bi, te teg ma ci digg baaxa bu fees ak yax. Mu tax ma doon wër leen ba fépp; te gis naa ne, ñu bare lool ci kow baaxa ba, te xam ne wowu nañu lool. Noonu mu ne ma: “Doomu nit ki, ndax yax yii man nañoo dund?” Ma tontu ne: “Aa Boroom bi Yàlla, yaw yaa ko xam.” Mu dellu wax ma ne: “Waxal ci kaw yax yii, ne leen: Yeen yax yu wow yi, dégluleen kàddug Boroom bi. Nii la Boroom bi Yàlla wax yax yii: Xooluleen, dinaa dugal seen biir ngëru, ngeen dund. Dinaa def ci yéen deret-yaram, yékkati ci yéen yaram, muur leen der, te dugal ci yéen ngëru, ngeen dund; te dingeen xam ne man maa di Boroom bi.” Noonu wax naa, ni ma ko santoon; te bi may wax, am na riir, te xool, yëngatu am na, te yax ya dajaloo, benn yax ci sa moroomam. Bi ma xoolée, gis naa ne deret-yaram ya ak yaram ya sax nañu ci seen kaw, te der gi muur leen; waaye amul woon ngëru ci ñoom. Noonu mu ne ma: “Waxal ngelaw li, waxal, doomu nit ki, te nga ne ngelaw li: Nii la Boroom bi Yàlla wax: Ñëwal, yow ngëru, jógé ci ñeenti ngelaw yi, te wol ci ñi ñu rey yii, ngir ñu dund.” Noonu wax naa, ni mu ma ko sante; te ngëru gi dugg ci ñoom, ñu dund, taxaw ci seen tànk, mbooloo mu réy lool. Noonu mu ne ma: “Doomu nit ki, yax yii mooy kër gi bépp gu Israayil. Xool, ñoom ñoo naan: ‘Sunuy yax wow nañu, sunu yaakaar sank na, te ñu dagg nu bàyyi nu ci sunu bopp.’ Moo tax waxal, te nga ne leen: Nii la Boroom bi Yàlla wax: Xooluleen, yeen sama xeet, dinaa ubbi seen bàmmeel yi, te génne leen ci seen bàmmeel yi, te indi leen ci suufu Israayil. Te dingeen xam ne man maa di Boroom bi, bu ma ubbee seen bàmmeel yi, yeen sama xeet, te génne leen ci seen bàmmeel yi, te dugal ci yéen sama Xel, ngeen dund, te dëkkal leen ci seen suuf. Noonu dingeen xam ne man Boroom bi, wax naa ko te def ko,” kàddug Boroom bi. Esékiyel 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Li dale ci njàlbéenug makkaanu yi, won nanu ne xuru yax yu dee yi dafa mel ni askanu Yàlla ci mujjug fan yi, te ne xebaaru ñenti ngelaw yi miy tax ñu taxaw ci seen tànk ni benn rëy xarekat, mooy xebaaru Yuuxu Guddi gi miy xamle Lislaam bu ñetteelu Woobale bi. Rakku jigéen White xamale na ne yax ya mooy askanu Yàlla.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Tëj naa sama peñ bi, te yékkati sama ruu ci ñaan, ngir Boroom bi wal ci kaw ay nitam yu dellu ginnaaw, ñoom ñi mel ni yax yu wow, ngir ñu man a dund.” General Conference Bulletin, 4 Fewriye 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Ci nu wone na ci jukki yu jiitu ne, ne yégle yëgleb wax ju jëfandikoo 18 Sulet 2020 dafa nekkoon ju juum, te ne waxtaan wu dul dëgg woowu moo màndargaal ag jotug ñëkkug njàqare ak waxtu biy xaar ci léebub fukki janq yi. Doonte ne yégle waxtu bi dafa nekkoon lu yoon ci jamonoy Milerit yi, gannaaw 1844, warul woon amati beneen yégleb wax bu taxaw ci waxtu. Bi Future for America yéglee 18 Sulet 2020, dañoo dellu ci ab jaar-jaar ba fekkee ne yégle waxtu dafa ñu ko nangoo, te ci def loolu dañoo bàkkaar, te ñu rey leen ci mbeddum dëkk bu mag bi ci Peeñu Yowaana sarax 11. Nekk ni ñu dee ci mbedd mi, kon waroon na ñu dekkiwaat, ni ñaari seede yi dekkiwaate gannaaw ñetti fan ak genn-wàll.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Yàllaay Sell mi war na wal ci kaw yax yu wow yooyu, ngir ñu man a tàmbalee jëf, mel ni ndekkite gu jóge ci dee.” Bible Training School, December 1, 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Ci ay mbind yi, wonale ne yégleeñ na ne ndawtal ñaari seef yi di delloo ñaari seede yi ci dund, mooy yégleb Lislaam bu ñetteel Musiba bi, te ne bataaxal boobu mooy bataaxalu Yuuxu Digg-Guddi bi ci fan yu mujj yi. Esekiyel wax na, “te itam,” te ci loolu mu xamale ne ci jamono ji di misaal yégleb Yuuxu Digg-Guddi bi, ñaari bant yuñu di wone kenn ci turu Efrayim ak kenn ci turu Yuda, dañoo war a booloo te nekk benn xeet. Léebu fukki janq yi am na matal ci fan yu mujj yi, “ba ci bataaxal ba gën a leer,” ni mu ame woon ci jamonoy Millérite yi. Ci waxtu wi Yuuxu Digg-Guddi bi matalee woon ci jamonoy Millérite yi, teaat ci matalug fan yu mujj yi, “ñaari bant” ya dañoo booloo woon te dinañu booloo.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Yaar ñaari bantoo ngi doon a tegtal buur yu bëj-gànnaaru (Efrayim) ak yu bëj-saalumu (Yuda) ci Israayil bu yàgg ba noppi. Nu wone na itam ne William Miller dañoo ko misaalal ak Ilyaas, te ba pare ci biir ñetti at ak genn-wàll ak genn-wàll gu wow, Ilyaas demoon na ca jigéenu-jëremu Sarefat.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Noonu Boroom bi wax ci moom ne ko: “Jógal, demal Sarefat, bi bokk ci Sidóon, nga dëkk fa. Xool, santa naa fa jigéen juñu dekk, jëkkërëm dee ba noppi, mu dundal la.” Kon mu jóg, dem Sarefat. Bi mu agsee ca bunt kër-gu mag ga, xool, jigéen jooju, jëkkërëm dee ba noppi, moo fa doon dajale bant. Mu woo ko ne ko: “Maa ngi lay ñaan, indil ma ndox tuuti ci benn ndab ngir ma naan.” Bi muy dem ngir yóbbu ko, mu dellu woo ko ne ko: “Maa ngi lay ñaan, indil ma itam tuuti mburu ci sa loxo.” Mu tontu ne: “Ndegg la, ni Aji Sax ji, Yàlla sa Boroom, dundee, amuma mburu mu mat benn mburu; li ma am mooy tuuti dugub ci benn ndaa, ak tuuti diiw ci benn ndab. Te xool, maa ngi dajale ñaari bant ngir ma dugg toggal ko man ak sama doom, nu lekk ko, ba noppi dee.” Eliya ne ko: “Bul ragal; demal, defal ni nga waxe. Waaye toggal ma ci njëkk mburu mu tuuti, indil ko ma, te gannaaw loolu nga toggal sa bopp ak sa doom. Ndaxte nii la Aji Sax ji, Yàllay Israayil, wax: Ndaa dugub ba du jeex, te ndab diiw ba du wow, ba bés ba Aji Sax ji di tawal suuf si.” Kon mu dem, def ni Eliya waxe; te moom ak Eliya ak kërëm lekk nañu ay bés yu bare. 1 Buur yi 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
“Bés bu bari” bi nekk ñetti at ak genn-wàll bi Acab di seet Eliya, te mu doon misaal bu juróom-ñaar téeméeri at ak juróom-benn fukk yi ak juróom-benn fukk at yu fitna ak bundxatalu baab. Ci lu jëm ci “bés bu bari” yu fitna ak bundxatalu baab, Yeesu wax na:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Bu bés yooyu ñu ko wàññi woonul, benn suux du mucc; waaye ndax tanne yi, bés yooyu dees na leen wàññi. Macë 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Rakku White wax ci lu leer ne yégleb Yeesu ci nekk “fan yooyu” mooy jamono ji ñu doon fitnaaleek mbootaayu paap.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Fitna bi jëm kanam wéy jaruloon ci biir gépp jamono ji ñu tëral ci 1260 at. Yàlla ci yërmandeem ngir ay nitam dafa gattaloon waxtu nattu bu tàng boobu. Bi Mu jëbbale woon lu jëm ci ‘tiis bu réy’ bi war a dal ci kanam, Musalkat bi wax na ne: ‘Suñu gattaluloon bés yooyu, kenn du mucc; waaye ngir ndax tànneef yi, dees na gattal bés yooyu.’ Matthew 24:22. Jaarale ko ci dooley Yeesal gi, fitna bi dafa jeex lu jiitu atum 1798.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“Bés yu bare yi” bi jigéenu ndew ji yëglewoon Iliyas, moom itam lañuy wax “bés yu bare yi” yu fitna paapal bi Danyeel jëfandikooone.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Ñi am xam-xam ci nit ñi dinañu jàngal ñu bare; waaye dinañu daanu ci saamar, ak ci safara, ak ci jaamug jàppale, ak ci alal ju ñu nangu, di ay fan yu bare. Bu ñu daanee nag, dees na leen dimbali ak ndimbal lu tuuti; waaye ñu bare dinañu takk ci ñoom ak wax yu neex. Te yenn ci ñoom ñi xam-xam dinañu daanu, ngir seet leen, ak ngir setal leen, ak ngir weexal leen, ba ci jamono ji mujj; ndaxte loolu ngir jamono ju ñu dogal la ba tey. Daniel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
“Jamono mujj mi,” mi di “jamono wi ñu dogal” itam ci kàddu yi, mooyoon atum 1798, te moone woon màndargaal njéexital fitna ba paap yi doon def, ni ko jamonoy Ilyaas ak jigéen jiir ba ca Sarfat wone woon. Ci taariix boobu, jigéen jiir ba, miy tey màndargaal njëkkërëwul woon jàngoro, ñu ko xamale woon ne mooy jàngoro ji nekk ci màndiŋ ma ci saar 12 bu téereb Peeñug Yàlla. Mu dajale woon ñaari bant, du benn bant mbaa fukki bant, waaye ñaari bant. Ñu santoon Esékiel mu jël ñaari bant, benn ngir nguurug bëj-gànnaaru Israyil ak benn ngir nguurug bëj-saalumu Israyil, te boole leen benn ngir ñu nekk benn bant. Ñaari nguuru yooyu dañoo tasaaroo woon ñoom ñépp diirub ñaari junniy at ak juróom-ñaar fukk, waaye digeb Yàlla mooy ne dina leen dajale. Jigéen ji dajale woon ñaari bant yi waroon a booloo benn, te daf ko doon def “ba bés ba Boroom bi yónnee taw ci kaw suuf si.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Bés bu Boroom bi yónnee “taw”, dafa doon won Xëy gu Diggante Guddi gi ci jaar-jaaru Millerite, gi agsi woon ci jeexitalam 22 Októobar 1844, ba tax Ndawlu Kóllëre gi dikké woon ci kër Yàlla ga mu taxawaloon dale ci 1798 (jeexitu mer mu jëkk), ba àgg ci 22 Októobar 1844 (jeexitu mer mu mujj). Ci jamono jooju, yégleb Xëy gu Diggante Guddi, gi ñu tegtal ci misaal bi Ezekiel wax ci xuru yax yi, dafa mataliku woon, bi ñaari bant yi ci nguurug bëj-gànnaar ak nguurug bëj-saalum boolee nekk benn xeet, ak benn buur, ndaxte ci 22 Októobar 1844, Almasi bi dikkoon na kanamu Baay bi te jot nguur.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
«Ñëwug Kirist ci sunu saraxalekat bu mag bi ci berab bu gën a sell, ngir setal kër-yàlla gi, ni ko Daniel 8:14 wone; ñëwug Doomu nit ki ci Kanam Màgg ma, ni ñu ko wone ci Daniel 7:13; ak ñëwug Boroom bi ci këram, ni Malasi waxe woon lu jiitu, mooy melokaani benn mbir rekk; te loolu itam dañu ko teyale ci ñëwug góor-góorlóo bi ci céet ga, ni Kirist waxe ko ci léebu fukki janq yi ci Macë 25.» The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Almasi bi am na nguur ci 22 Oktoobar 1844, ni ko Daniyel waxe.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Gis-gis bu guddi ci ay gëm-gëm yu guddi, te xoolal, kenn ni Melow nit feeñ ak niir yi asamaan, dikk ba ca Boroom Fan yi Yàgg, te ñu yóbbu ko jegeel ko ci kanamam. Te ñu jox ko nguur, ak ndam, ak buur-gi, ngir xeet yépp, réew yépp, ak làkk yépp, di ko jaamu: nguuram mooy nguur gu sax ba fàww, gu dul wéy, te buuram mooy biñu dul alag mukk. Daniel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Bu ñaar bant yu Ezekiel bi booleesee benn, am nañu genn buur ci seen kaw.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Te Daawuda, sama jaam bi, dina buur ci seen kow; ñoom ñépp dinañu am benn sàmm. Dinañu dox it ci sama àtte yi, te sàmm sama dogal yi, te def leen. Dinañu dëkk ci suuf sa ma joxoon Yàggóoba, sama jaam bi, fa seen baay ya dëkkoon; te dinañu fa dëkk, ñoom ak seen doom yi, ak seeni sët yi ba fàww; te Daawuda, sama jaam bi, dina nekk seen kilifa ba fàww. Ezekiel 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Yépp yonent yépp déggoo nañu ak seen bopp, te buur Daawuda mooy Almasi bi ñëw ci kanamu Baay bi 22 Oktoobar 1844, ba noppi jot nguur gu ñu dajale woon ci ñaari yat yi, mooy Israayil (nguuru bëj-gànnaar) ak Yuda (nguuru bëj-saalum). Tasaaroo ñaari nguuru yi jeex na ci diggante ñeent-fukk ak juróom-benn at yi, diggante 1798 ak 1844, bi Almasi yékkatalee kër Yàlla ga ñu alagoon te ñuy dox ci kawam. Bi mu yékkatalee kër ga, ba noppi mu daldi ñëw ci saa si ci këram, muy Yonnentub Kóllëre gi, ngir matal li Malaaşi wax ci saar ñetteel bi. Esékiyel itam déggoo na ak dëgg googu, ndaxte yépp yonent yi déggoo nañu ak seen bopp.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Te Daawuda, sama jaam, dina buur ci seen kaw; ñoom ñépp dinañu am benn sàmm. Dinañu dox itam ci sama àttey yoon, te sàmm sama ndigali yoon yi, te jëfe leen. Dinañu dëkk ci réew mi ma joxoon Yàqub, sama jaam, fa seen baay yi dëkkoon; dinañu fa dëkk, ñoom ak seen doom yi, ak doom-i seen doom yi ba fàww; te Daawuda, sama jaam, dina nekk seen kilifa ba fàww. Te itam dinaa def ak ñoom kóllëre jàmm; dina doon ak ñoom kóllëre guy sax ba fàww. Dinaa leen sampu, te yokk leen, te samp sama kër gu sell gi ci seen biir ba fàww. Sama mbaar itam dina nekk ak ñoom; waaw, man dinaa doon seen Yàlla, te ñoom dinañu doon sama nit ñi. Esekiyel 37:24–27.
It is Christ that erects the temple.
Kirist mooy ki tabax kër Yàlla ga.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Te wax ko, naan: Nii la Boroom mboolem mbooloo yi waxe, naan: Xoolleen nit ki turam di SAX BI; dina sax ci bérabam, te moo di tabax kër Yàlla gi. Moom kay, dina tabax kër Yàlla gi; dina yëkati ndam li, te dina toog, nguuru ci kaw gàngunaam; dina nekk saraxalekat ci kaw gàngunaam; te pexe ju jàmm dina nekk ci seen diggante ñoom ñaar. Te kaala yi dinañu nekkal Helem, ak Tobija, ak Jedaaja, ak Hen doomu Sephania, ngir nekk fàttaliku ci kër Yàlla gi. Te ñi sore dinañu ñëw, tabax ci kër Yàlla gi, te dangeen xam ne Boroom mboolem mbooloo yi moo ma yónni ci yéen. Te loolu dina am, su fekkee ngeen dégg ba baax baatub seen Yàlla Aji Sax ji. Sakarija 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Almasi bi mooy CARAX bi, te Moom waxoon ne bu ñu yàqee kër-Yàllaam gi, Dina ko dekkaat ci ñetti fan; ba tax Yawut ya tontu ne tabax kër-Yàlla gi jël na ñeent-fukk ak juróom-benn at.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Noonu Yawut yi tontu ne ko moom naan: “Ban kéemaan nga nu won, ndaxte yaa ngi def yii yépp?” Yeesu tontu ne leen: “Yàqleen kër Yàlla gii, te ci ñetti fan laay ko dekkal.” Noonu Yawut yi ne ko: “Juróom-ñeent fukki at ak juróom-benn lañu doon tabax kër Yàlla gii, te yaa ngi koy yékkati ci ñetti fan?” Yowaana 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Kiristaa doon waxoon ci yaramam ci kàddu yooyu, waaye yonent yi yépp dañuy wax gën a bare ci bés yu mujj yi ngir bés yi ñu nekk woon. Dekkiwaayu Kirist ci ñetteelu bés bi, moo mel ni dekkiwaayu yax yu wow yi ci jamono jotali Xel mu Sell mi ci Yuuxu Diggante Guddi. Taw bi nekk mboolem seede Eliya, feeñ na ci jeexital jooju moo daje ak yonent Baal ak Ashtarot. Foofa la won ne Yàlla Eliya mooy dëgg-dëgg Yàlla ji, te itam ne Eliya mooy yonent bu dëgg bi.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Bi bëgg jàqleen bu njëkk ba agsee, feeñ na ne Protestan yi nekk nañu yonent yu dëggul, ni ko misaalal yonent yi Baal ak Ashtarot. Noonu moom waxtu bi Yàlla yeesal woon tàmbali, te mu jur bataaxal bu Waxu Diggante Guddi, bi indi Kirist ñëw gaaw ci Këram gu Sell gi. Waxu Diggante Guddi gi, misaal nañu ko ak bataaxalu Esekiyel bi yéegale yax yi, ba ñu doon mbooloo mu am kàttan lool. Te itam, ci diir boobu (ñeent-fukk ak juróom-benn at), ñaari yat ya waroon a booloo benn, ngir jur benn xeet, ak benn buur.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Kàddu Boroom bi ñëwati ci man, ne ma: “Te itam, yaw doomu nit ki, jëlal benn bant, bind ci ne: ‘Ngir Yuda ak ngir doom-i Israayil, ñi ànd ak moom.’ Gannaaw loolu jëlal baneen bant, bind ci ne: ‘Ngir Yuusup, bant-u Efraayim, ak ngir kër gi yépp gu Israayil, ñi ànd ak moom.’ Te booleel leen, kenn ci kaneem kenn, mu nekk benn bant; te dinañu doon benn ci sa loxo. Bu doom-i sa nit ñi waxee ak yaw ne la: ‘Ndax doo nu won lu yii di tekki?’ waxal leen ne: ‘Nii la Boroom Yàlla waxe: Seetal, dinaa jël bant-u Yuusup, bi nekk ci loxo Efraayim, ak xeeti Israayil, ñi bokk ak moom, te dinaa leen boole ak moom, maanaam ak bant-u Yuda, te def leen benn bant; te dinañu doon benn ci sama loxo.’ Te bant yi nga ci bind, dinañu nekk ci sa loxo ci seen kanam. Te waxal leen ne: ‘Nii la Boroom Yàlla waxe: Seetal, dinaa jël doom-i Israayil ci biir xeet yi, fa ñu demoon, te dinaa leen dajale fu nekk, indi leen seen suuf. Te dinaa leen def benn xeet ci suuf si, ci tundu Israayil; te benn buur rekk moo di nekk seen buur, ñoom ñépp; te dootuñu nekkati ñaari xeet, te dootuñu xarati benn mukk ci ñaari nguur. Dootuñu tilimloo seen boppati ak seen xérëm yi, walla ak seen lu sibbe yi, walla ak benn ci seen moytoo yi; waaye dinaa leen musal ci bépp seen bérab bu ñu dëkkoon, fa ñu bàkkaaroon, te sellal leen; noonu dinañu doon sama nit ñi, te man dinaa doon seen Yàlla.’ Esekiyel 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Ñaari ñaari garab yi jigéen jiir ji dajale woon ngir waajal tawu Eliya ci Yuuxu Guddi bi, dañoo doon buur yàll yi bëj-gànnaaru ak bëj-saalumu Israyil yi ñu tasaaroo woon te waroon nañu leen dajale muy benn xeet ci 22 Oktoobar 1844, bi Bésu Njotjot gu mel ne mooy dëgg bi tàmbalee, ndaxte digéb bi mooy ne ca waxtu woowu Yàlla “dina leen sellal.” Sellal gi, buy tekki Àtteb Seetkat bi, tàmbalee na ca waxtu woowu. Dajale boobu ñaari garab yi war nañu ko xam bu baax, ndaxte Yàlla mas na feeñal mujjug mbir ak njàlbéenu mbir.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844 mooy mujjoon naari buur yu Israayil ñaari woon, ndax ci jamono jooju dañoo nekkoon benn buur-reéw rekk, maanaam Israayil gu espiritueel, te dale fa ba kanam dañu wara doon benn xeet rekk. Ginnaaw loolu, seen jaar-jaari ndeyjoor bi dafa mel ni jaar-jaari njàlbéen bi, bi ñu nekkoon ñaari xeet, te loolu mooy jaar-jaari ngàngooru Jeroboam.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Jaar-jaarubam ci nguuram gu dul dëgg ci mbirum jaamu Yàlla war naa itam ñu fésal ko ci mujjum nguuram. Bëgg-bàyyi Aaróŋ bi ci njàlbéenu Israyil bu yàgg ak bëgg-bàyyi Jaar-jaarubam bi ci njàlbéenu nguur gu bëj-gànnaar, dañuy tegtal bëgg-bàyyi 1863, te 1863 dees na ko xam bu leer rekk su fekkee ne mujjum nguuram Jaar-jaarubam, ni ko boole gi ñaari bant di tegtal, ñu teg ko ci kaw 1863. Foofa la 1863 di feeñ bu leer ne mooy tegtalu ab xeetu nit ñi tabaxoon benn nataal bu kiñaan.
We will continue this study in the next article.
Dina yokk kàggu bii, dinañu yeggale gëstu bii ci beneen mbind.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Waaye du misaalu yax yu wow yii jëmeesu ci àddina rekkul, waaye itam ci ñi ñu barkeel ak leer gu mag; ndaxte ñoom itam mel nañu ni yax yi nekk ci xuru gi. Am nañu melow nit, taxawaayu yaram wi; waaye amuñu dund gu ruu. Waaye léeb bi bàyyiwul yax yu wow yi ci ñu bëggante rek ba muy mel ni nit; ndaxte doyul rekk ba am yaram wu mat ak cër yu jub. Noonu, ngelaw dund bi war na dundal yaram yi, ngir ñu taxaw baax te tàmbali liggéey. Yax yii dafa tekki kërug Israayil, mbooloom Yàlla; te yaakaaru mbooloom mi mooy dooley Xel mu Sell mi di dundal. Boroom bi war na wol ci yax yu wow yi, ngir ñu dund.”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
«Xelum Yàlla bi, ak kàttanam guy dundal, war na nekk ci bépp nit kuy liggéey, ngir bépp dooleb yaram ak bépp xobareb ruu ak yaram di jëfandikoo. Su amul Xelum Mi Sell mi, su amul sañ-sañu Yàlla, am na tàggatug xel mu leerul ci xol, ak réerug dund gu xel mu sell. Ñu bare ñi nekkul ci dund gu xel mu sell, tur yi ñu bind ci téeréy mbooloom mbooloo yi, waaye bindewuñu leen ci téereb dund bu Xar mi. Menees nañu bokk ak mbooloom mbooloo mi, waaye booloowuñu ak Boroom bi. Menees nañu nekk ñuy farlu lool ci matale ay warugar yu ñu leen tëral, te ñu jàpp leen ni nit ñuy dund; waaye ñu bare bokk nañu ci ña am ‘tur ne danga dund, te dee nga.’»
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Su fekkeeñul ne am na soppe gu dëgg ci bakkan bi jëm ci Yàlla; su fekkeeñul ne noflaayu dundug Yàlla dundal na bakkan bi ngir dundug xel; su fekkeeñul ne ñi doon wax ne dañuy topp dëgg gi, ngir dëgg, ànd nañu ak pexe mu juddoo asamaan, kon ñoom duñu ñi juddoo ci peppu gu yàquwul, gi dund te sax ba fàww. Su fekkeeñul ne dañuy wéeru ci njubtey Kirist rekk ni seen aar gu kenn dul taxawal; su fekkeeñul ne dañuy roy jikkoom, di liggéey ci ruuam, dañuy nekk dëñ, soluñu mbubbam mu njub. Ñi dee, lu bari, dañu leen di jàpp ni ñiy dund; ndaxte ñi ngay liggéeyal li ñuy tudde seen mucc, ànd ak seeni xalaat yu boppam, Yàlla du leen di doxal ngir ñu bëgg te jëf li neex coobareem.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Kilifa gi dafa mel na ciir yu wow te Ezekiel gisoon ci ay peeñ.” Review and Herald, 17 Samwiyee 1893.